Reflection 1
The number of problems facing translation of Sanskrit to English in terms of philosophy is legion. However, these problems are bound to occur in a field such as philosophy where every idea is always available for lengthy debate. The above fact, however, does not change the fact that there are indeed some words that make a difference in their translation. It should be noted that while philosophy is universal, the languages are not. Translators of Indian philosophy should, therefore, put arrogance aside and take their time to fully consider the meanings of words before publication to prevent serious confusion of future learners of Indian philosophy.
The insensitivity of morality should also be taken into account. Philosophy is a broad subject and it is both unethical and intellectually selfish to try to deride the morality aspect. There should be renewed emphasis and reinstatement of the moral aspect of the morality of yoga sutra. The increased emphasis of “dharma” and its translation into English has been, and I think is completely overrated. Clearly, the word has multiple meanings in multiple scenarios, and the author himself has clearly stated that it is difficult for that word to be translated into English. The justification, however, has taken up so many pages of the introduction in what seems a justification for the improper use of the word and apparently the mistranslation as well.
Reflection 2
According to Jainism, the only way to freedom was to give up all action. The reason behind this was celebrated when so-called conquerors would starve themselves slowly to death. The manner in which he puts it seems like an unpleasant form of suicide and is indeed a form of capitulation on life on earth. It also makes room for assumptions that starvation is indeed the only path to freedom and all who do not follow this path are unworthy of the rewards. Jainism encourages extreme passivity towards all forms of harm. It does not allow for the harming of any living thing at any cost. Far better be it to mortify the flesh than to harm a living thing. The statement means that human beings are not even allowed to eat to survive. Not even to defend themselves when being attacked. According to him, it was in order to remove the survival instinct in human beings and allow events to occur for the sake of others.
This sense of allowing events to take their course and not being a part of them is essentially a long drawn out suicide. Under Jainism, this is the only way to escape bondage. To me it appears that these individuals are not particularly interested in living but do not want to take their lives directly and instead hide behind their own semblance of morality to commit suicide. While suicide victims are often considered cowards for choosing the easy way out, join followers apparently inflict upon themselves a method so profound it appears to be a form of disproving the cowardice prejudice.
